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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A14460	The cauteles, canon, and ceremonies, of the most blasphemous, abhominable, and monstrous popish Masse Togither, the Masse intituled of the body of Iesus Christ. Fully and wholy set downe, both in Latine, and Englishe, the Latine faithfully taken out of the Masse booke after the romishe vse. Imprinted at Lyons by Iohn Cambray, in the yeare a thowsand fiue hu[n]dred and twenty, the title whereof hereafter ensueth on the next page. With certaine annotations for the vnderstanding of the text, set forth by that godly and learned minister in the Church of God Peter Viret, and translated out of French into English by Tho. Sto. Gent.; Cautèles et canon de la messe. English	Viret, Pierre, 1511-1571.; Stocker, Thomas, fl. 1569-1592.; Catholic Church. Liturgies. Missals. Rome.	1584 (1584)	STC 24775; ESTC S119146	152,334	417

the charge that was giuen to the Subdeacons for the reading of the Epistle before all men and to the Deacon for the reading of the Gospell for the instruction of the faithfull And in the Councell of Valēce holden in Spaine about the dayes of Symmach or Hormisd Ex lib. Con. it was decreed that the Gospell should be read after the Epistle that is to say after Paules Epistles Because there was a time when as the Masse began with the Epistle as elsewhere hath bin said and that they read nothing else in it but the Epistles of the Apostles and after thē the Gospelles And therefore it was ordained in the same Councell that according to the ancient Canons custome of the auncient Church the Gospell should be read after the rest of the lessons taken out of th'Epistles of the Apostles in the Masse of the Catechumeni before the offertorie of the faithfull to th' end that the faithful who taried lōg at the diuine seruice might be instructed as wel by reading of the said lessons as by the sermōs which the Bishops priests made on them but also the catechumeni penitētiaries all the rest likewise which as yet were enemies vnto the religion or not well instructed or excōmunicated who were put out whē they went to the Sermon nothing left vndone but the cōmunion offertory of the faithful for the releuing of the pore And the cause of this ordinance is there rendred It is said they because that we haue found by experiēce that many by this meane haue bin conuerted to the faith after they had once hard the doctrine Wherin we haue againe a very euidēt testimony of that which hath bene said as well of the preaching as also of the diuine seruice which in the auncient time of the Church was said in a lāguage that all men vnderstood For if it had bene deliuered in an vnknowen tong they which ar here spoken of had not bin conuerted neither had it so fallē out with thē as the holy Apostle him self saith it falleth out with the verie infidelles 1 Cor. 14. when they come into the Church heare vnderstand the doctrine that is there handled Their hart saith he is touched therwith they right well know that God is in them whome they heare so speake but contrariwise it had fallen out otherwise with them then as the same Apostle saith it fell out if they which spake had spoken in an vnknowen toung They would haue thought saith he that you had byn fooles mad men Moreouer because there were some then in those dayes which entermedled songs Psalmes betweene the reading of the Epistle and Gospell Ex lib. Con. it is said in the decrees of the 4. Councell of Tolede celebrated about the time of Honorius the first that it is contrarie to the auncient Cannons and auncient custome of the Church Wherefore it is forbidden vpon paine of excommunication that it be no more so done but that those prayers songs Psalmes shall be reserued to be said or song after the reading of the Gospel to the end the order be not marred but that the doctrine shall be preferred in his place without confusion Wherein appeareth that whatsoeuer is nowe in the Masse betweene the Epistle the Gospell to wit the Response and Graduell the Tracts Alleluya and prose haue bene added to the Masse as well against the ordinaunce of this Councell as also of the rest of the ancient Canōs by it alleadged But it is no maruell although that this ordinance hath not taken any great effect cōsidering that the custome of reading and declaring of the Epistle and Gospell in a tong which all men vnderstand hath bene vtterly abolished in the Masse wherefore there is no daunger in confounding both of order and doctrine whereas is neither order nor doctrine but altogether shame and confusion I haue of set purpose handled these matters in this place somewhat with the largest albeit I haue alreadie spoken some thing of them hertofore to the end that euery man may the better vnderstād what instruction there is in this part of the Masse called so by that name Let vs then first of all heare the Epistle which the Subdeacon is about to sing vs spreading abroade his fayre white hands according to that instruction which is giuen him thereof Of the reading of th'Epistle of the Masse that is celebrated on Corpus Christi day and of the matters worthie the consideration therein CHAPTER XII THe lesson of the Epistle of S. Paule the Apostle to the Corinthes Jerome a Damasc Tel●spor 1. Cor. 11. a Brethren b for that which I receaued of the Lorde that also I deliuer vnto you For the Lorde Iesus the same night wherein he was betrayed tooke breade and when he had giuen c thankes he d brake it and saide e Take and eate f This is my bodie g which shall be deliuered for you h Do ye shall be deliuered for you h Do ye this in the remembrance of mee And after supper he toke the cup likewise saying i This cup is the newe Testament in my blood Do this k as often as you take it in remembrance of me For as often as you shall eate this bread and drinke this cup l you shall shewe the Lords death m vntill he come Whosoeuer then shall eate this n bread or drinke the cuppe of the Lorde o vnworthelie p shall bee guiltie of the bodie and blood of the Lorde q Let a man therefore proue him selfe and then let him eate of this breade and drinke of this cuppe For whosoeuer eateth and drinketh thereof vnworthelie eateth and drinketh his owner damnation because he maketh no difference of the Lordes s bodie LEctio Epistolae beati Pauli Apostoli ad Cor. Fratres ego enim a●eepi à Domino quod tradidi vobis quoniam Domi nus Iesus in qua nocte tra debatur accepit panem et gratias agens fregit dixit Accipite manducate hoc est corpus meū quod pro vobis tradetur hoc facite in meam cōmemorationem Similiter Calicem postquam caenauit dicens hic calix nouū Testamentum est in meo sanguine hoc facite quotiescunque sumitis in meam cōmemorationem Quotiescunque enim manducabitis panē hunc calicē bibetis mortē Domini annūtiabitis donec veniat Itaque quicunque māducauerit panem vel biberit calicē Domini indigne reus erit cor poris et sanguinis Domini Probet autē seipsum homo sic de pane illo edat de calice bibat Qui enim māducat bibit indigne iudicium sibi manducatet bibit non dijudicans corpus Domini a We may iudge by this peece which is here thrust in taken out of the first Epistle to the Corinthes with what iudgemēt the places were collected out of the holy Scriptures which being taken from them were applied to the Masse For for the first

maketh no mention of any reall materiall and sensible presence of the bodie and bloud of Iesus Christ in the Sacrament of the Supper as the doctrine of transubstantiatiō importeth But onely a memorial of the secrets Sacramēts of thē of the vertue efficacie of the death passiō of Iesus Christ of whō we are made partakers through a spirituall communion which we haue with his body and blood in the Supper as is represented to vs therein by the signes Breui R.S.L. and in the action and administration thereof They vse the same prayer and collect at the euensong of the selfe same feast whereof we haue expounded the Masse What gestures he must keepe with his handes Of the second part of the Masse called instruction and for what causes it is so called and of the preaching that was vsed in the avncient Church and of the charge which was giuen to the Bishops thereof CHAPTER XV. THis title of instructiō Nicol. de Plo. de expos Miss which these Popish doctors them selues giue vnto their Masse doth the better confirme that which we haue heretofore said of the order of the ancient Church concerning publike prayers and the preaching of the word of God of the Ecclesiasticall assemblies For we se by this selfe same order which is at this day obserued in the Masse that the doctrine of the Apostles Euangelists is preferred before prayers by which as well the people as the Ministers of the Church ought to prepare them selues for this doctrine the one of them to teach it and the other to heare and vnderstand it And therefore manie ordinances were made by the Councelles appertaining to this matter as well for the ministers of the Church as for the people And for the first it was decreed by the fourth Councel of Carthage Ex lib. Con. That whatsoeuer they were that went out of the Church and auditory whiles the Priest was preaching of the word of God vnto the people should be excommunicated neither were there any forbidden to heare or come into the Church were they heathen Iewes or heretiques euē vnto the Masse of the Catechumeni whereof we haue spoken elsewhere And to th' end that the people should neuer be without this food It was also decreed by the councell of Arles solemnized in the dayes of Charlemaine That the Priests should not preach onely in cities Ex lib. Con. but also in euerie Parrishe Church in the countries and that they should not contēne nor neglect the doing herof And at the Councell of Tours holden also in the dayes of the said Charlemaine the Bishops thēselues were enioyned to do it to haue Homilies that is to say Sermons containing necessarie doctrine for the instruction of the people but especiallie concerning the principall pointes of Christian religion and those to be verie familiar meete for the capacitie grosse vnderstanding of the simple people and to that ende were they translated into a tongue wherein euerie man might best vnderstand them By the like reason ar the Bishops commaunded to studie diligently the holy Scriptures but especially the holy Euangelists Pauls Epistles to be so familiarly acquainted with thē as that they might haue them by heart and study also verie diligently the bookes of the holy Doctors and ancient fathers in which they had made an exposition of the holy letters to the ende they might be instructed to be able to teach and edifie the people as well by good holsome doctrine as also by their good life and holy conuersation Ex lib. Con. The like was also commanded and confirmed by a Coūcell at Chalen celebrated again in the daies of the said Charlemaine which saith That God in the holy Scriptures hath commaunded and so haue also the holy aunciēt Canons That Byshops should dayly be studying of holie writ seekinge out the misteries and secreates of the woorde of God to the end they might shine in the Church thorough the brightnesse of this doctrine Ex lib. Con. and neuer ceasse nourishing and filling the soules committed to their charge with the foode of Goddes worde And for the establishing of a verie good order that no want should be founde herein it was againe decreed in the first Councell of Magonce celebrated in the yeare 813. That the Bishoppes should perfourme this duetie in theyr owne personnes except they were sicke not at home or else were withdrawn by some necessary businesse and that in such cases they should haue meete men to do it in their steades to the ende the people might neuer be without a Sermon vppon the Sondaye nor vppon anie holye dayes The Councell of Rheims celebrated about the tyme of Pope Leo the thirde Ex lib. Con. still commaunded and confirmed that which was before decreed at the coūcell of Tours concerning the Bishoppes studies of the holy Scriptures of the Homilies Sermons in the vulgar tong for the common people Ex lib. Con. Moreouer it was ordained in the Lateran Councell solemnized in the dayes of Innocent the 3. in the yeare 1215. that in those cities and cuntries where there were people of sundrie languages had sundrie ceremonies and fashions in the seruice of God and yet were of one faith and of one religion that they all should be prouided of meet men to say their seruice and administer the Sacraments and to teach them also both by worde and example according to their fashions language The like also was ordained concerning the Preaching of Bishoppes and the aide that they should haue if they could not preach being withdrawne therefrom vpon lawfull causes or were not them selues alone able to do it And then it is eftsoones said that they shall in no wise be borne withall who by reason of ignorance are not able to do it Wherupon it was likewise established that there should be appointed learned diuines to teach the Priestes and the rest and Maisters also to instruct the poore without wages to the ende the Churches should not be vnprouided of Pastors to feed them with spirituall foode Ex lib. Con. that is meete necessarie for the soule Lastly the Coūcell of Oxinford holdē in England ordained againe the like which others before had done cōcerning the preaching of Priests in euerie parish Church Here now we may see how they who haue alwayes the Councels decrees in their mouthes obserue thē And therfore euery mā may see what instruction there is at this present in this part of the Masse which is called by the name of instruction We may easilie iudge by this what is in it VVherefore let vs somwhat narrowly consider of whatsoeuer is in it Of the order which the anciēt church held in the reading of the Epistle and Gospell and of the ordinances which the ancient Councelles made thereon CHAPTER XVI THere was mention made in the Councell of Rheimes which wee earst alleadged Ex lib. Con. of

vobiscum Et cum spiritu tuo Oremus Deinde girans se ex parte sinistra dicit Secretam vel Secretas Secreta Ecclesiae tuae quaesumus Domine vnitatis pacis propicius dona concede quae sub oblatis muneribus mysticè designantur Per Dominum c. Of the thinges that are to be considered of vpon the aforesaid matters CHAPTER XXXI a HEre is now the second and solemnest hand washing in the Masse but yet not the most delicate And therefore Iohn sweet lippes licketh not his fingers He is contented to wash and make cleane his handes as Pilate did when he was willing to condemne Iesus Christ For seeing he will needes sacrifice it and that there can be no sacrifice without shedding of blood and death when any liue thing is sacrificed how farre is he behind Pilate I pray you who condemned Iesus Christ to be hanged on the crosse He may then very well bragge that he washeth his polluted handes amongest innocentes or in innocencie as it is in the Psalme which this blasphemour abuseth here so villanously But is there either rime or reason here in this I will speake no more of the blasphemies which are in these prayers either because they are altogether contrary to the true calling on the name of God and the merite of Iesus Christ or else because they are ill fauouredly applied and the holy word of God by them prophaned and dishonored b Here are crosses plentie The priestes are very well contented to skirmish with them and kisse them as long as you will but to beare the crosse of Iesus Christ for his wordes sake backe with that legge They cannot skill of it c Who is that inuisible sacrificer and keeper that he calleth vpon for the sanctifying of so execrable a sacrifice If it be he for whome it is prepared and in whose name it is offred surely it cannot be the holy Ghost Ephes 2.6 nor yet Iesus the holy of holy ones but the vncleane spirite who guideth and ruleth the enemies of Iesus Berno of the office of the Masse Ca. 12. Berno testifieth that this prayer is said after the vse of the Gaules and French d Euery man may here see the pitches and turnes and legier de maines that are vsed and played to all ententes purposes And amongest all the rest it is ordeined that maister Iohn must turne him selfe to the people and recommend him to their prayers promising them also to lend them his Howbeit the people vnderstand not a word of that he sayeth Wherefore he loseth this his recommendation without haply it serue him for the stopping of a gappe for the better garnishing and furnishing of the play Wherupon we haue to note that if he haue but one to make aunswere he should say brother pray and not brethren pray ye e Here he maketh all these his companions that are at Masse with him saying that the sacrifice which he offreth is aswell theirs as his And therefore if he renounce Iesus Christ in offring it they all likewise renounce him which are at Masse with him It should seeme that this was taken from the maner and vse of the auncient Church wherein the Ministers of the word of God desiered the Church to pray for them and wherein also they which offred their goods aswell for the sustentation of the poore as for the maintenaunce of the diuine seruice called vpon God f He againe exhorteth to prayer and after prayeth him selfe in secret when he hath a litle pitcht and turned And therefore this prayer is called Nico. de Plou expo 3. part Miss Secret And because he sometimes sayeth moe then one of them as he doeth of the collectes it is leaft to my young Maisters choise that doth the office who hath a rule to say alwayes as many Secrettes as he shall say other collectes Now I could neuer yet finde out the Authours that put to all these fragmentes which were put in sithence the Offertorie without as I take it they be the Authours of the Secrettes to whom they attribute the Collectes because they are such prayers as alter and chaunge according to the diuersitie of the Masses I know not whether these Secrettes were put into the Masse in steed of prayers which are secretly made by euery one in particular in the auncient Church after the deliuerie of the worde of God and the publicke prayers which the Minister sayeth in the name of the whole Church Alama de offic Miss Ca. 3. Cypria de Dominica oratione Serm. 6. Matth. 6. yea or no. Alamarius meaning to rēder a reason hereof alleageth that which S. Cyprian wrote of the modesty countenances and humilitie which are to be vsed obserued in prayer finding fault with the disorders that are committed therein And amongest all other pointes he teacheth that there is no need to vse much babling which thing our Sauiour Christ him selfe expreslie hath touched And besides that it is not needefull forcibly to crie out therein considering that we are to deale with God who both seeth and knoweth our hartes Howbeit Cyprian his meaninge is not that the common prayers which are saide in the Church in the name of the whole Congregation should so basely be mumbled vp as that no man might bee able to heare them For he speaketh not onely of such prayers but generallie of all For it is one thing to praye particularly and a part and another thing to pray in common as the ministers of the Church doe who are as it were the mouth of the whole Congregatiō Again why apply they not likewise this vnto their roaring and yelling wherewith they make a farre greater noise in their Churches then euer did the Priestes of Ball as if their God were deafe a sleepe or else dronke in some Tauerne Wherfore say they not this in such sort as they say the secretes and Canon g There are some of their secretes in the Masse which containe horible blasphhemies As for this that is here set downe is not amisse nor yet contrarie to the true doctrine of the Supper They make it not here strange to vse this worde Signifieth declaring that the Supper representeth the peace and vnion which wee haue in Iesus Christ which cannot be vnderstood of their Masse whervnto they applye it For what signification can there be of peace and vnion in the Priests particular Supper and in the breade and wine which he offereth This may be said of the Supper hauing regard to the sacrifice of thankesgiuing which is there offred giuing thankes vnto Iesus Christ by the communicating thereof with a common accorde and consent Of the Preface and of the Sanctus CHAPTER XXXII HEre a lifting vp his hands a sonder he saith For euer and euer Aunswer So be it The Priest The Lord be with you Answer And with thy Spirite The Priest d Lift vp your hartes Answer We lift them vp vnto the Lord. The Priest Let vs geue thankes vnto the Lord

nothing like to this For they haue according to the meaning of the Scriptures rightly saied that which we so often times haue heard in the Creede that the Father being verie God hath begotten the Sonne who is also very God of very God but when we speake of the virgine Mary we say that Iesus was borne of her and not begotten of her But we will ouer slippe this as a thing that may be more fitly handled Neuerthelesse there is yet an other point herein to be handled and that is this that when Saint Paule vseth this maner of speach sayeth God and our Lord Iesus Christ the name of God is referred commonly to the Father and the name of our Lord to Iesus Christ For although Iesus Christ the very Sonne of God is very God with the Father and the Father also Lord aswell as the Sonne yet for all that there is a difference in speaking of the vnitie of God and of the distinction of the three personnes in Trinitie And therefore according to the maner of Saint Paule his speach and the vnderstanding of his wordes we should here vnderstand that the virgine Marie should not be the mother of Iesus Christ alone but also of the Father and that she had begotten both the Father and the Sonne But if they would say that this is here set downe to meete with the heresie of the Nestorians thereby to declare that Iesus Christ is not man alone or that there are in him two personnes as he is in one and the selfe same person verie God and verie man it might be a great deale more properly spoken in other wordes and neuer abuse the wordes of the Apostle c This is one of the places Rat. lib. 4. Rub. d. 4. part chae Nico. de Plou de expo Miss wherein no Amen is aunswered because as they say the Angels aunswere him Of the fourth parte of the Canon CHAPTER XXXVIII Infra actionem a a Leo. HAnc igitur oblationē seruitutis nostrae sed cunctae familiae tuae quesumus Domine vt placatus accipias b b Greg. diésque nostros in tua pace disponas atque ab aeterna damnatione nos eripi in electorū tuorum iubeas grege numerari Per Christum Dominum nostrum Amen a a Leo. Vnder the Action b b Greg. VVE therefore beseech thee ô Lord not only gently to receiue this oblatiō of our seruitude but also the oblation of thy familie c and direct our dayes in thy peace commaund vs to be deliuered from euerlasting death and be nombred amongest thy chosen through Iesus Christ our Lord. So be it a They call the Canon likewise by the name of Action And therefore that which they say vnder the title of the Action is asmuch as if they should haue sayed vnder the Canon Howbeit I know not to what end it is that they thus say And as for the name of Action they call it also the Canon Because as they say it is as it were a sute or cause brought in by the priest before God against the Deuil for all Christians And therefore it is no maruell though Sir Bartill who pleadeth this plea causeth himselfe to be well payed for the sutes which he cōmenceth cōsidering that he taketh vpō him the part of a lawyer in so dangerous a case Let Iesus Christ therfore rest him selfe and be still Rom. 8. 1. Tim. 2. and let S. Paule also giue him vs no more for our Aduocate but giue ouer this charge vnto good Sir Squibble Squabble who playeth the prety man so liuely herein b It appeareth by this prayer that they follow the trace somewhat of that which was sometimes vsed in the auncient Church as concerning the offringes of the faithfull which they offred vnto God For we may here easely see that this iolly Sir whip offreth not his offringes alone but the whole church together and that the church would neuer haue made this request which herein is conteined if she had meant to offer Iesus Christ in offring of bread and wine vnto God For she prayed for Iesus Christ that he might be acceptable vnto the Father with his sacrifice in steed that he might make vs acceptable vnto him by his sacrifice And therfore what is he that seeth not the blasphemie that is here committed and in many other the like prayers which are in this Canon and how the custome of the aunciēt Church and the maner of dealing therein is vtterly peruerted c Nicholas de Ploue Nic. de Plou de expo Miss 4 part Rat. lil 4. Rub. de 4. part cap. Berno de offic Miss Ca. 13. Ala. de off●c Miss Ca. 23. attributeth the beginning of this peece vnto Leo the first and the conclusion thereof vnto Gregory the first Howbeit Berno and Durand do attribute the one halfe of it to Gregory alone to wit the three demaundes that are in it And so although it be but a very small peece yet is it not all of one mans making Of the fift parte of the Canon conteining the entraunce into the Transubstantiation CHAPTER XXXIX a The Prayer b WHich oblation we beseeche thee ô God vouchsafe to make it in euery respect bles † regi † stred rati † fied reasonable and acceptable to the ende it may be made vnto vs the bo † dy and bl † ood of thy deare beloued Sonne our Lord Iesus Christ c The three former crosses are commonly made ouer the hoste and Chalice The fourth onely ouer the hoste and the fifte ouer the Chalice Oratio QVAM oblationem in Deus in omnibus quaesumus bene † dictam ascri † ptam ra † tam rationabilem acceptabilemque facere digneris vt nobis cor † pus san † guis fiat dilectissimi Filij tui Domini nostri Iesu Christi Tres praecedētes cruces primae fiunt super hostiam ●●licē cōmuniter quarta fit tantū super hostiam quinta fit super calicē a This is one of those prayers which is againe attributed to Leo and Gregory They which deuide the Canon but into fiue partes begin here the second conteining the consecration of the sacrifice b I will not here enter into the exposition of the epithetes and titles which they here giue vnto their oblation And therefore they which haue a minde to vnderstand them may learne them at their handes which haue treated of that matter It is enough for vs that we aduertise here the Readers to call to minde that which we haue already admonished them of else where as concerning the bread and wine in the Supper which were taken from the offrings of the faithful remember likewise that which we haue already hādled somwhat at large of the transubstantiatiō of the Auncients and in what sense they vnderstood how the bread and wine were made the body blood of our Lord Iesus in the Supper and chaunged turned into them

cleaue to my bowels and graunt that there remaine in me no spot of sinne which haue bene refreshed with this pure and holy Sacraments who liuest and raignest c. p Lord now lettest thou thy seruaunt depart in peace according to thy word c. Vnto the ende of the songe with Glory be to the Father c. as it was c. Lorde haue mercie vppon vs. Christ haue mercy vpon vs. Lorde haue mercie vppon vs. Our Father c. Of the matters that are to be considered of vpon the Priest his breakefast and Communion CHAPTER LII a THe bodie of Christ is not a round cake deuided into foure quarters as is the rounde cake of this our Sir Gurdegobreasse b He must receaue another kinde of breade then this round cake if he will haue the heauenly bread c Here is a verie pitifull Sir Gurdey d Here is a pleasant Centuriō who speaketh vnto his round cake euen as the Centurion in the Gospell spake vnto Iesus the very Sonne of God e The house rouffe of this scuruie shaueling is his belly wherinto he meaneth like a rauening wolfe to swallowe vp this sillie lambe which he now calleth Lorde vpon whome before he hath called for mercie that afterward he might deuour him f The bodie that is to say the round cake is verie easilie to be handled and very light to crosse him selfe and serue him to play withall like a flie flap because the flies should not trouble and vex him when he is at breakefast and drinking of his wine g Such a prayer no whit appertaineth vnto this round cake nor yet vnto this banquet wherat Iesus Christ is not present h Here he more honoureth his Goblet then he doth the bodie of his God Howbeit I doe not greatly maruell at that Because his Goblet is made either of goulde siluer or at least of verie fine tinne and his God is made of no better stuffe then of a peece of paast And besides the Goblet is a pleasaunt thing to such sipping mates i These verses of Dauid are here againe as properly applied as they were in that place wherin they were heretofore propounded k Here hee must make the Goblet also to friske a little about for the crossing of him selfe as well as hee made the rounde cake friske about to crosse his reuerende worshipfulnesse l This wine and this water are no blood as that was which he euen nowe swallowed downe but are onely giuen him to make cleane and rinse his Goblet and wide weasant least there should remaine any blood in them m But in this prayer which he here maketh at his last washing which they call purifying is great reason For they haue reason to purifie and cleanse them selues after they haue polluted their handes and mouthes with such horrible sacrileadges and blasphemies committed as well against the death and passion as also against the bodie and blood of our Sauiour and Redeemer Iesus Christ Howbeit let vs consider of that which they speake Howe shall we receaue the selfe same thing with our soules which we receiue with our mouthes For the soule hath no such mouthas the body hath neither doth it eate or yet drink so neither is it in such sort fed either with such meates such drinkes For bread wine do serue to feede the bodie and not the soule saue that the soule is taught by them by reason of the bodelie senses of spirituall and inuisible thinges which are signified by these visible and materiall signes But the right meate and drinke of the soule are the bodie and blood of Iesus Christ not corporallie taken by the mouth of the bodie as the Popish Church teacheth But spirituallie by the mouth of faith which is the mouth of the soule and spirite by meane whereof the bodie is also afterwarde spirituallie fedde and it can not otherwise bee For admit that a man should eate the verie bodie and drinke the verie blood of our Lorde and Sauiour Iesus Christ yet should neither soule nor bodie Communicate thereof nor yet be fedde therewith vnto euerlastinge life For the heauenlie and deuine meate and drinke is spirituall and receaued by fayth And where that is we shall neede none other And therefore the signes of breade and wine that are distributed to vs in the Supper are not giuen vs that with them and by them wee shoulde receaue the bodie and blood of our Lorde and Sauiour Iesus Christ as if a peece of flesh should be giuen vs to eate without bread or in paast and wine in a cup to drinke as the Romish rabble and certaine others vnderstande and take it who corporallie conioyne the signes with the thinges signed and signified But are giuē to vs liuely to represent vnto our bodily senses that which our Lorde representeth to our inward senses or rather to stirre vp and dispose the whole man to receaue the heauenly and diuine giftes through faith and in spirite Againe if this bread and wine which the Priest receaueth in the Supper vnto him self alone are the bodie and blood of Iesus Christ as he taketh it and woulde haue men beleeue it so that there remaineth no more substance of the breade and wine then surely this gift and present is not corporall but euerlasting euen as Iesus Christ him selfe is And therefore he doeth him great wrong so to name it If this thē be not the bodie bloud of Iesus Christ but onely breade and wine as in verie deed it is which way can he make it becom a remedie for eternall life which remedie is in none but in Iesus Christ alone And besides we ar here further to note that which the Priest sayeth as if there were manie which banquetted with him at the verie same table as if they had communicated of the selfe same Sacrament Is not this a maruelous kinde of mockerie He verily thinketh that this prayer was not made to be sayed in particular Masses but when the people communicated together n He forgetteth not here to sucke his fingers o Our yong Maisters say that after this Supper is done the bodie of Iesus Christ returneth to heauen Howbeit this our scabd scald shorne Squier who gobleth him vp meaneth to haue him remaine in his entrailes and bowelles It is also written in that small pamphlet called Stella Clericorum that the Priest is Iesus Christ his Sepulcher because he swalloweth downe his bodie and blood into his bellie Morouer he hath great reason to haue his sinnes cleansed by the meanes of these notable and pure Sacramentes which he hath receaued by which he hath so horriblie renounced and blasphemed euen Iesus Christ him selfe p We here see a verie pleasant Simeon singing that song which that good Simeon soong when he held the yong child Iesus Christ in his armes Howbeit this our newe Simeon hath done much more if we would beleeue him For he hath holden him handled and tossed him both aliue dead euen as bigge and great as he